In Defense of Holiness

I was recently accused of “worshipping the idol of human autonomy.” Have those who bring this kind of harsh accusation really unpacked the meaning of these terms, or sought to understand our intentions? I suspect most have not.

Websters defines “autonomous” simply as “undertaken or carried on without outside control.” Autonomous describes things that function separately or independently. For instance, once you move out of your parents’ house, and get your own job, you will be an autonomous member of the family. This adjective autonomous is often used of countries, regions, or groups that have the right to govern themselves. Autonomous is from Greek autonomos “independent,” from autos “self” plus nomos“law.” <link>

Some wrongly assume that my use of this term is meant to suggest that mankind’s existence, sustenance and natural abilities are independent of God altogether. This is absurd, of course. Paul asked his readers, “What do you have that you did not receive?” (1 Cor. 4:7), which strongly implies that all our abilities, including the ability to make choices, is given to us by a gracious God.

We can affirm that “God is in heaven; he does whatever pleases him,” (Ps. 115:3) while still holding on to the equally valid truth that, “the highest heavens belong to the LORD, but the earth he has given to mankind” (Ps. 115:16). This means it pleases God to give man a certain level of “autonomy” or “separateness.” This is a biblical view of divine sovereignty and human autonomy. As A.W. Tozer rightly explains:

“God sovereignly decreed that man should be free to exercise moral choice, and man from the beginning has fulfilled that decree by making his choice between good and evil. When he chooses to do evil, he does not thereby countervail the sovereign will of God but fulfills it, inasmuch as the eternal decree decided not which choice the man should make but that he should be free to make it. If in His absolute freedom God has willed to give man limited freedom, who is there to stay His hand or say, ‘What doest thou?’ Man’s will is free because God is sovereign. A God less than sovereign could not bestow moral freedom upon His creatures. He would be afraid to do so.” – A.W. Tozer, The Knowledge of the Holy: The Attributes of God

Some Calvinists have wrongly concluded that the Traditionalist seeks to downplay the sovereignty of God and highlight the autonomy of man, when in reality we seek to maintain the right biblical understanding of man’s autonomy so as to better highlight the Sovereignty, Love and Holiness of God.

I have already unpacked the attribute of God’s Sovereignty HERE and God’s Love HERE, so I would now like to turn our attention to the attribute of God’s Holiness. If you notice that the Tozer quote above is from his book,”The Knowledge of the Holy.” Tozer’s intentions, like that of the Traditionalist, is in defense of God’s Holiness, not an attempt to undermine other equally important attributes of our good God.

I suspect that Tozer, like myself, would wholeheartedly agree with John Piper’s teaching on God’s Holiness here:

“Every effort to define the holiness of God ultimately winds up by saying: God is holy means God is God. Let me illustrate. The root meaning of holy is probably to cut or separate. A holy thing is cut off from and separated from common (we would say secular) use. Earthly things and persons are holy as they are distinct from the world and devoted to God. So the Bible speaks of holy ground (Exodus 3:5), holy assemblies (Exodus 12:16), holy sabbaths (Exodus 16:23), a holy nation (Exodus 19:6); holy garments (Exodus 28:2), a holy city (Nehemiah 11:1), holy promises (Psalm 105:42), holy men (2 Peter 1:21) and women (1 Peter 3:5), holy scriptures (2 Timothy 3:15), holy hands (1 Timothy 2:8), a holy kiss (Romans 16:16), and a holy faith (Jude 20). Almost anything can become holy if it is separated from the common and devoted to God.

But notice what happens when this definition is applied to God himself. From what can you separate God to make him holy? The very god-ness of God means that he is separate from all that is not God. There is an infinite qualitative difference between Creator and creature. God is one of a kind. Sui generis. In a class by himself. In that sense he is utterly holy. But then you have said no more than that he is God.” – John Piper (emphasis added) <link>

Notice the common term used to describe God’s Holiness and man’s autonomy? The word “separate” is referenced in both definitions. This is significant.

Some Calvinists fail to see that the Traditionalists defense of man’s separateness (autonomy) is actually in defense of God’s Holiness, or as Piper put it, God’s separateness “from all that is not God.” But, in a world of divine meticulous control of all things, what is left to be considered “separate” in any meaningful sense of the word?

One would think that sinful intentions would be included in “all that is not God,” yet many Calvinistic scholars affirm that man’s sinful intentions are unchangeably predetermined or brought about by God so as to glorify Himself (see HERE).

We must understand that John Piper, while holding to the same definition of Holiness as Tozer (or Traditionalists), comes to a very different conclusion about the nature of our thrice Holy God.

Continuing with the quote above, Piper concludes:

“If the holiness of a man derives from being separated from the world and devoted to God, to whom is God devoted so as to derive his holiness? To no one but himself. <link>”

Piper fails to relate his understanding of God’s Holiness (separateness) to the nature of morally accountable creatures (as autonomously separate), but instead uses this attribute to emphasize his Calvinistic view of God’s self-seeking nature. Piper is arguing that God is all about Himself because there is no “higher reality than God to which He must conform in order to be holy.” In other words, God is all about God because there is nothing more Holy than God. But, what does this even mean unless you establish that which God has separated Himself from in the meticulously determined world of Piper’s Calvinism? How can one celebrate God being about God unless you separate that which is not about God from that which is about God? What exactly can be deemed as “separated” in a worldview where absolutely everything is brought about by God for God? Holiness loses its meaning in a deterministic worldview because nothing can be described in any significant way as being “separate” from God and His will.

It is senseless to speak of God’s Holiness (as separateness) unless there is something outside of God from which to separate. God cannot be separated from Himself or His own choices. And if you insist on the one hand that God is unchangeably determining all creature’s sinful inclinations so as to glorify Himself, then how can you on the other hand claim that God is wholly separate from those same sinful, yet self-glorifying means? You might as well be claiming A is not A (God is separate but not separate).

Listen, either God is implicated in moral evil or He is not. He is either Holy or He is not. He is either separate (an affirmation of both Divine Holiness and human autonomy) or He is not (a denial of both Divine Holiness and human autonomy). Do not allow the Calvinists to have their cake and eat it too on this point.

John Piper takes the attribute of Holiness to teach that “God is all about Himself.” Whereas, Tozer takes the attribute of Holiness to teach that while God would be perfectly just to be all about Himself and His own glorification, He graciously chooses to glorify undeserving creatures who have separated themselves from Him through autonomously sinful choices.

Traditionalists, like myself, simply believe that Tozer is right and Piper is wrong.

8 thoughts on “In Defense of Holiness”

I’d like to suggest adding one word to the following: “But, in a world of divine meticulous control of all things, what is left to be considered “separate” in any meaningful sense of the word?”

I suggest: “But, in a world of *irresistible* divine meticulous control of all things, what is left to be considered “separate” in any meaningful sense of the word?” In fact we could shorten the whole thing to: “In a world of *irresistible* divine meticulous control of all things, what is left to be considered meaningful volition?” God would be getting robbed of the glory He gets when sinners repent and trust Christ, with a faith that works by love, in spite of the ability to reject the truth. The spirit of repentance and faith would be quenched if it was irresistibly controlled.

This word *irresistible* is the one I choked on most in my time as a Calvinist. As you well know, in the Calvinistic/Reformed schema there is no essential aspect of salvation that is not utterly irresistible for the elect. Likewise, the eternal damnation of those who are not chosen is also utterly irresistible from birth.

This is why I feel justified in accusing them of a kind of divine fatalism. I am aware that some of them bristle at the term (and some non Calvinists let them off the hook of the “fatalist” label) but if they actually believe what GI Williamson has said in his popular study guide on the WCF: “But what is of cardinal importance is to recognize that God’s sovereign determination of the destinies of the souls of men is not conditional” – then I think the proverbial shoe fits.

The unbelieving evolutionist says that the cosmos is an unguided natural process that gives the appearance of intelligent design… likewise the Calvinist must say that repentance is a divine action that gives the appearance of being self-determined.

“Listen, either God is implicated in moral evil or He is not. He is either Holy or He is not. He is either separate (an affirmation of both Divine Holiness and human autonomy) or He is not (a denial of both Divine Holiness and human autonomy). Do not allow the Calvinists to have their cake and eat it too on this point.”

Great Article. I have recently discovered your site and am uplifted. I have been in the middle between Arminianism and Calvinism trying to find the truth. I found your “5 Reasons I left Calvinism” a good introduction into an alternative position, the traditionalist. I would consider myself now leaning toward the traditionalist position as it seems to do justice to the reading of scripture. I am still continuing to research and your site has been very helpful. Thank you!